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Total Categories: 6
Sifra is primarily a commentary on the Book of Psalms, focusing on narrative stories.
Answer: False
Sifra is classified as a Midrash halakha, serving as a detailed legalistic commentary on the Book of Leviticus, not a narrative commentary on Psalms.
The Aramaic name 'Sifra' literally translates to 'Law of the Priests'.
Answer: False
The Aramaic term 'Sifra' literally translates to 'document' or 'book'. The designation 'Torat Kohanim' ('Law of the Priests') refers to an alternative name for the work, not the literal meaning of 'Sifra'.
Sifra is considered an example of Aggadic Midrash, focusing on ethical stories and folklore.
Answer: False
Sifra is classified as a Midrash halakha, focusing on Jewish law derived from the Book of Leviticus, rather than an Aggadic Midrash concerned with ethical stories and folklore.
What is Sifra, and what is its primary subject matter?
Answer: A Midrash halakha dedicated to interpreting the laws in the Book of Leviticus.
Sifra is classified as a Midrash halakha, serving as a detailed legalistic commentary on the Book of Leviticus.
What is the literal meaning of the Aramaic name 'Sifra'?
Answer: Document or Book
The Aramaic term 'Sifra' literally translates to 'document' or 'book'.
Besides 'Sifra,' what other name is sometimes used for this work, reflecting its content?
Answer: Torat Kohanim
Besides 'Sifra,' the work is also occasionally referred to as 'Torat Kohanim,' meaning 'Law of the Priests,' reflecting its focus on Leviticus.
Sifra is classified within Rabbinic literature primarily as:
Answer: Halakhic Midrash
Sifra is primarily classified as a Halakhic Midrash, focusing on Jewish law derived from the Book of Leviticus.
The designation 'Sifra debbe Rav' suggests the work was rejected by Rav's school and never gained widespread acceptance.
Answer: False
The designation 'Sifra debbe Rav' indicates acceptance by Rav's school and widespread adoption, contrary to the notion of rejection.
Maimonides explicitly identifies R. Simeon bar Yohai as the author of Sifra in his introduction to Yad ha-Chazakah.
Answer: False
Maimonides, in his introduction to Yad ha-Chazakah, attributes Sifra to Abba Arikha (Rav), based on the title 'Sifra debbe Rav', not R. Simeon bar Yohai.
Malbim proposed that R. Akiva was the primary redactor of Sifra.
Answer: False
Malbim proposed that Hiyya bar Abba, not R. Akiva, served as the primary redactor of Sifra, based on textual evidence from the Jerusalem Talmud.
Friedmann argued that the expression 'Sifra debbe Rav' definitively refers to the specific midrash known as Sifra.
Answer: False
Friedmann argued against the definitive interpretation of 'Sifra debbe Rav' as referring solely to the midrash Sifra, suggesting alternative contexts or meanings for the phrase.
R. Judah bar Ilai's views are considered highly influential and consistently represented throughout the entire text of Sifra.
Answer: False
While R. Judah bar Ilai's views are present in Sifra, their influence is considered minimal by some scholars due to contradictions within the text, indicating a complex editorial history rather than consistent representation.
Sifra contains passages that align with the views of R. Eliezer, potentially linking it to earlier rabbinic traditions through his student R. Ila'i.
Answer: True
Sifra does contain passages aligning with R. Eliezer's views, which is significant as R. Judah often accepted rulings from his father, R. Ila'i (a student of R. Eliezer), thereby connecting Sifra to earlier rabbinic traditions.
R. Ishmael and R. Akiva are among the tannaim least frequently quoted in Sifra.
Answer: False
R. Ishmael and R. Akiva are among the tannaim most frequently quoted in Sifra, not least frequently.
What does the designation 'Sifra debbe Rav' imply about the work?
Answer: It was accepted by Rav's school and entered general use.
The designation 'Sifra debbe Rav' signifies that the work was accepted by the school of Rav (Abba Arikha) and subsequently entered into general use within Jewish tradition.
Who is credited by Maimonides as the author of Sifra, based on the title 'Sifra debbe Rav'?
Answer: Abba Arikha (Rav)
Maimonides, in his introduction to Yad ha-Chazakah, identifies Abba Arikha (Rav) as the author of Sifra, based on the title 'Sifra debbe Rav'.
According to Malbim's assertion, who served as the redactor of Sifra?
Answer: Hiyya bar Abba
Malbim asserted that Hiyya bar Abba served as the redactor of Sifra, citing evidence from the Jerusalem Talmud and other midrashim.
Which scholar argued against the specific interpretation of 'Sifra debbe Rav' as referring solely to the midrash Sifra?
Answer: Friedmann
Scholar Friedmann argued against the interpretation that the expression 'Sifra debbe Rav' definitively refers only to the midrash Sifra, suggesting alternative contexts.
The influence of which Tanna is noted in Sifra, although considered minimal by some scholars due to contradictions within the text?
Answer: R. Judah bar Ilai
The influence of R. Judah bar Ilai is noted in Sifra, though considered minimal by some due to internal textual contradictions.
Sifra's alignment with the views of R. Eliezer is considered significant partly because R. Judah frequently accepted decisions from which individual?
Answer: His father, R. Ila'i (a student of R. Eliezer)
Sifra's alignment with R. Eliezer is significant because R. Judah often accepted rulings from his father, R. Ila'i, who was a student of R. Eliezer, linking Sifra to earlier traditions.
Which group of tannaim are *least* frequently quoted in Sifra according to the text?
Answer: R. Jose ha-Gelili, R. Jose bar Judah, and R. Simeon b. Eleazar
Tannaim such as R. Jose ha-Gelili, R. Jose bar Judah, and R. Simeon b. Eleazar are cited less frequently in Sifra compared to figures like R. Akiva and R. Ishmael.
Evidence suggests Sifra was likely composed after the time of Judah ha-Nasi, as it extensively quotes later tannaim.
Answer: False
The evidence suggests Sifra was likely composed during the time of Judah ha-Nasi, primarily because the text does not cite tannaim who lived after him, rather than quoting later ones.
What is the primary piece of evidence suggesting Sifra was composed during the time of Judah ha-Nasi?
Answer: No tannaim who lived after Judah ha-Nasi are mentioned in the work.
The primary evidence suggesting Sifra's composition during Judah ha-Nasi's era is the absence of citations from tannaim who lived after him.
The 'Mekilta de-Millu'im' is the main body of Sifra, dealing with the entirety of the Book of Leviticus.
Answer: False
The 'Mekilta de-Millu'im' is a specific section related to Leviticus 8:1-10, distinct from the main body of Sifra which covers the entirety of the Book of Leviticus.
The older arrangement of Sifra consisted of nine 'dibburim' and eighty 'parashiyyot'.
Answer: True
The traditional or older arrangement of Sifra comprised nine 'dibburim' and eighty 'parashiyyot', which differs from its current structural organization.
Commentators observe that the current text of Sifra is identical to the versions known to the authors of the Babylonian Talmud.
Answer: False
Commentators observe significant textual differences between the current version of Sifra and those known to the authors of the Babylonian Talmud, with passages sometimes missing or added.
Sifra generally aligns more closely with the Babylonian tradition than the Judean tradition.
Answer: False
Sifra generally aligns more closely with the Judean tradition, as evidenced by its agreement with texts like the Tosefta, rather than the Babylonian tradition.
When Sifra's text agrees with the Babylonian Talmud, it is often seen as the Babylonian Talmud emending Sifra to fit its own tradition.
Answer: False
When Sifra's text aligns with the Babylonian Talmud, it is typically interpreted as evidence that the Babylonian Talmud preserved the authentic reading of Sifra, rather than emending Sifra to fit its own tradition.
The Yerushalmi (Jerusalem Talmud) cites Sifra more accurately than the Babylonian Talmud does.
Answer: True
The Yerushalmi (Jerusalem Talmud) cites Sifra with greater accuracy compared to the Babylonian Talmud, which is noted for sometimes abbreviating or amplifying the text.
The rule 'mi she-shanah zu lo shanah zu' is always necessary to understand conflicting statements attributed to different authorities within Sifra as cited in the Babylonian Talmud.
Answer: False
The application of the rule 'mi she-shanah zu lo shanah zu' is not always necessary to reconcile conflicting statements in Sifra as cited in the Babylonian Talmud, as such statements can often be harmonized.
Repeating the same midrashic exposition in multiple similar passages is identified as a cause for textual errors in Sifra.
Answer: True
The repetition of identical midrashic expositions across similar passages is identified as a significant factor contributing to textual errors within Sifra.
Citations like 'Sifra Nedabah 4:12' are used to reference commentaries on Sifra, not specific sections within the text itself.
Answer: False
Citations such as 'Sifra Nedabah 4:12' and 'Sifra, Emor, 17:4' are used to reference specific sections or chapters within the Sifra text itself, not external commentaries.
What is the 'Mekilta de-Millu'im' or 'Aggadat Millu'im'?
Answer: A specific section related to Leviticus 8:1-10, distinct from the main body of Sifra.
The 'Mekilta de-Millu'im' is a specific section related to Leviticus 8:1-10, distinguished from the main body of Sifra which covers the entirety of the Book of Leviticus.
How does the current structure of Sifra compare to its older arrangement?
Answer: The current text is organized into fourteen larger sections, differing from the older division into nine 'dibburim'.
The current structure of Sifra is organized into fourteen larger sections, contrasting with its older arrangement which consisted of nine 'dibburim'.
What observation is made regarding the textual differences between the current Sifra and versions known to Talmudic authors?
Answer: The current text often differs, with passages missing or added compared to Talmudic versions.
Observations indicate that the current text of Sifra frequently differs from versions known to Talmudic authors, with passages sometimes missing or added.
Sifra's textual alignment often favors which tradition?
Answer: Judean tradition, as evidenced by agreement with the Tosefta
Sifra's textual alignment frequently favors the Judean tradition, supported by its agreement with texts such as the Tosefta.
When Sifra's text aligns with the Babylonian Talmud, what does this typically signify?
Answer: Evidence that the Babylonian Talmud preserved the original reading of Sifra.
Alignment between Sifra's text and the Babylonian Talmud is generally interpreted as evidence that the Talmud preserved the original reading of Sifra, rather than emending it.
How does the Babylonian Talmud's citation of Sifra compare to that of the Yerushalmi's citation?
Answer: The Babylonian Talmud cites Sifra less accurately, sometimes abbreviating or amplifying it.
The Babylonian Talmud tends to cite Sifra less accurately than the Yerushalmi, occasionally abbreviating or amplifying the text.
What is a primary reason suggested for the textual errors found in Sifra?
Answer: The practice of repeating the same exposition in similar passages.
The repetition of identical midrashic expositions across similar passages is identified as a significant factor contributing to textual errors within Sifra.
The citation 'Sifra, Emor, 17:4 et seq.' is used within the text to:
Answer: Reference a specific section or chapter within the Sifra text.
Citations such as 'Sifra, Emor, 17:4 et seq.' are employed to reference specific sections or chapters within the Sifra text itself.
The Constantinople edition of Sifra from 1552 included commentary by Malbim.
Answer: False
The Constantinople edition of Sifra from 1552 included commentary by RABaD, not Malbim.
The Weiss edition of Sifra, published in 1862, is still commonly referenced today.
Answer: True
The I.H. Weiss edition of Sifra, published in 1862, remains a commonly referenced and standard edition in contemporary scholarship.
Sifra can be accessed online in its Hebrew form on the Sefaria platform.
Answer: True
The Hebrew text of Sifra is accessible online via platforms such as Sefaria and Hebrew Wikisource.
Which early printed edition of Sifra included commentary by RABaD?
Answer: Constantinople, 1552
The Constantinople edition of Sifra from 1552 included commentary by RABaD (Abraham ben David).
The edition of Sifra commonly referenced today, edited by I.H. Weiss, was published in which year?
Answer: 1862
The I.H. Weiss edition of Sifra, commonly referenced today, was published in Vienna in 1862.
Who is credited with the 1988 English translation of Sifra mentioned in the text?
Answer: Jacob Neusner
Jacob Neusner is credited with the 1988 English translation of Sifra mentioned in the source material.
Where can one find the Hebrew text of Sifra online?
Answer: Hebrew Wikisource
The Hebrew text of Sifra can be found online on Hebrew Wikisource, among other platforms.
The Adolf Behrman painting mentioned depicts readers studying the Mishnah.
Answer: False
The Adolf Behrman painting, titled 'Talmud Readers,' depicts individuals studying the Talmud, not the Mishnah.
The sidebar information helps contextualize Sifra by categorizing it under Aggadic Midrash.
Answer: False
The sidebar contextualizes Sifra by categorizing it under Halakhic Midrash, alongside related texts like the Mekhilta and Sifre, not under Aggadic Midrash.
The 'Authority control' section provides historical context about the different rabbinical eras.
Answer: False
The 'Authority control' section provides standardized identifiers for cataloging Sifra across library systems, not historical context about rabbinical eras.
The 'Book of Leviticus' template offers a chronological overview of the tannaim mentioned in Sifra.
Answer: False
The 'Book of Leviticus' template provides a navigational overview of the biblical book itself, including its structure and related concepts, not a chronological overview of tannaim.
The term 'tannaim' refers to the later rabbinic sages of the Geonic period.
Answer: False
The term 'tannaim' refers to the rabbinic sages of the Mishnaic period (approx. 1st-3rd centuries CE), not the later Geonic period.
The 'Holiness code' refers to a section in Sifra that deals with the laws of sacrifices.
Answer: False
The 'Holiness code' refers to a section in the Book of Leviticus (chapters 17-26) concerning laws of holiness and sanctification, not specifically a section within Sifra dealing only with sacrifices.
The painting 'Talmud Readers' by Adolf Behrman, mentioned in the text, depicts individuals studying which religious text?
Answer: The Talmud
The painting 'Talmud Readers' by Adolf Behrman depicts individuals engaged in the study of the Talmud.
What is the function of the 'Rabbinical eras' section mentioned in the sidebar?
Answer: To provide a chronological framework for understanding Jewish scholarship.
The 'Rabbinical eras' section in the sidebar serves to provide a chronological framework for understanding the historical development of Jewish literature and scholarship.
The 'Authority control' section provides what kind of information about Sifra?
Answer: Standardized identifiers for cataloging across library systems.
The 'Authority control' section provides standardized identifiers for cataloging Sifra across various international and national library and database systems.
What does the 'Book of Leviticus' template, found near the end of the article, provide?
Answer: A navigational overview related to the biblical book of Leviticus.
The 'Book of Leviticus' template offers a navigational overview related to the biblical book itself, including its structure and associated concepts.
The term 'tannaim' refers to which group of rabbinic sages?
Answer: Sages of the Mishnaic period (approx. 1st-3rd centuries CE)
The term 'tannaim' refers to the rabbinic sages who lived during the Mishnaic period, approximately from the 1st to the 3rd centuries CE.
What does the 'Holiness code' refer to within the context of Leviticus?
Answer: The section of Leviticus (chapters 17-26) dealing with laws of holiness and sanctification.
The 'Holiness code' refers to the section of Leviticus, typically chapters 17-26, which addresses laws and principles related to holiness and sanctification.